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have been-designed : ihere may therefore be the same apparent-failure - of the designs of the Deity with regard to human beings . In reality , however , there is no sort of parallel between the two cases . Every blossom
it is true does not ripen into its proper fruit , nor every embryo grow into a perfect animal ; yet neither is any blossom or embryo perverted from its " ermine nature into one that is directly
opposite . Every blossom of an apple does not become an apple , but neither does it become a poisonous fruit ; every embryo of an animal does not form that animal , but neither does it
degenerate into a disgusting and destructive monster . But the doctrine which teaches that man was created for purity and happiness , but that he will continue through endless ages vicious and miserable , and that which
leaches' that he will continue thus for unknown ages and then be destroyed , not only supposes that man does not Mm \ his proper nature , but that it I becomes perverted into one that is
directly opposite . It supposes what never takes place 5 what is not only not supported by any analogy of nature , but what all analogy contradicts —it supposes a change infinitely
greater than would happen were the olossom of an apple to fail in producing an apple and ripen into hemlock , w the embryo of a lamb to fail in producing a lamb and grow into an adder . Now , nothing like this ever j ikes place in any of the works of ^ od with which we are acquainted ; * nd it is therefore reasonable to
con' hide that it will not happen in his hi ghest and noblest . —Were this example of apparent failure adduced to shew that the same kind of failure Might take place among human bem gs—that those human embryos , for ^ stance , which never see the light , ™ d those infants who die before the
J ' wlopernent of their faculties , perish , here would thus far be some analogy * tw <* n the two cases , and that which happened to the one might with j ome shew of reason be supposed to lia Ppen to the other 5 but for the baso ns assigned in the first answer 0 this objeetion , the conclusion would not be valid even thus far ; and far" <* than this it could not possibly s ° - To argue from it that man whose ^ u" * fits him for the attainments of 411 a » geJ , will not only fall short of
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those attainments , but degenerate into a malignant spirit , is altogether gratuitous and unfounded , there is no analogy between the one case and the other . T . S . S .
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" Jesus-worship confuted . 429
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Sir , July 8 , 1815 . OBSERVE that Sir P . Warwick I in his " Memoires of the Reign of King Charles I . say ? , " under the year 1640 , ( p . 152 ) " the bowing at the name of Jesus hath a book written
against it with uo less title than Jesus-worship confuted" He adds , on the authority of " a gentleman passing by , " at the time , that the book was ' ? cried in the streets to be sold . "
Have any of your readers met with this book ? It would be worth knowing how an orthodox Presbyterian , a worshiper of Christy would set himself to confute the worship of
Jesus . Neither Dr . Nichols , in his Defence , nor Mr . Pierce , in his Vindication , mention the book against Jesus-worship though they refer to several writers , on bowing at the name of Jesus . BREVIS .
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Sir , July 9 * 1815 . 1 H AD occasion to mention ( p . 238 ) a volume of sermons published in 1769 , by the late Dr . Enfield , as containing a " small proportion of what
is exclusively Christian . " 1 he same character I find given of the three volumes published after his death . Speaking of those volumes , at the close of Dr . EiifiekTs life , in the general Biographical Dictionary , xiii . 208 , Mr . Chalmers adds , "As a
divine , Dr . E . ranks among the Soeinians , and his endeavours , iu these sermons , are to reduce Christianity to a mere system of ethics / ' It is surely to be regretted when thia can be truly said of a Christian minister . I wish some reader of those sermons
could find evidence on the poiyt in question , to correct the biographer . BEREUS . —o ^ BWi '
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30 th June , 1815 . Mr . Editor , FEEL not only for myself but for I others , both the living and the dead , from the very serious remarks made by Bereus in a late number of your valuable Miscellany [ p . 233 ] . Jt js easy for a young man in health
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1815, page 429, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1762/page/29/
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